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CH. XXXIII) Ontology
397 In realizing the pure consciousness as the nature of the devotee's own self the nature of the Brahman as pure consciousness is also realized; the realization of the identity of one's own nature with that of Brahman is effected through the special practice of devotion? In the monistic school of Vedānta, as interpreted by Sankara, we find that the identity of the self with the Brahman is effected through the instruction in the Vedāntic maxim: “that art thou" (tat tvam asi). Here, however, the identity is revealed through the practice of devotion, or rather through the grace of God, which is awakened through such devotion.
The abode of Bhagavān is said to be Vaikuntha. There are two interpretations of this word; in one sense it is said to be identical with the very nature of Brahman as unobscured by māyā; in another interpretation it is said to be that which is neither the manifestation of rajas and tamas nor of the material sattva as associated with rajas and tamas. It is regarded as having a different kind of substance, being the manifestation of the essential power of Bhagavān or as pure sattva. This pure sattva is different from the material sattva of the Sāmkhyists, which is associated with rajas and tamas, and for this reason it is regarded as aprākṣta, i.e., transcending the prākyta. For this reason also it is regarded as eternal and unchanging? The ordinary guņas, such as sattva, rajas and tamas, are produced from the movement of the energy of kāla (time); but the sattva-Vaikuntha is not within the control of kāla4. The Vaikuntha, thus being devoid of any qualities, may in one sense be regarded as nirvišeşa (differenceless); but in another sense differences may be said to exist in it also, although they
1 Ibid. p. 54. nan sūksma-cid-rūpatvam padārthānubhave katham pūrņacid-ākāra-rupa-madīya-brahma-svarūpam sphuratu tatrāha, ananyabodhyātmatayā cid-ākāratā-sāmyena suddha-tvam padārthaikyabodhya-svarüpatayā. vady api tādrg-ātmānubhavānantaram tad-ananya-bodhyatā-kytau sādhakaŚaktir nāsti tathāpi pūrvam tadartham eva krtaya sarvatrā'pi upajīvyayā sādhanabhaktyā ārādhitasya śrī-bhagavataḥ prabhāvād eva tad api tatrodayate. Ibid. p. 54.
2 yato vaikunthāt param Brahmākhyam tattvam param bhinnam na bhavati. svarūpa-sakti-višeşārişkāreņa māyayā nāvītam tad ev tad-rūpam. Ibid. p. 57.
3 yatra vaikunthe rajas tamaś ca na pravartate. tayor miśram sahacaram jadam yat satte'am na tad api. kintu anyad eva tac ca yā suşthu sthāpayisyamāņā māyātaḥ parā bhagavat-svarūpa-saktih tasyāh vrttitvena cid-rūpam íuddhasattvākhyam sattuam. Ibid. p. 58.
- Ibid. p. 59. This view, that the gunas are evolved by the movement of kāla, is not accepted in the ordinary classical view of Samkhya, but is a theory of the Pancarātra school. Cf. Ahirbudhnya-samhitā, chs. 6 and 7.
